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of aspectal knowledge (naya). This means that the directive of non-absolutism is not absolute unconditionally. However, to avoid the fallacy of infinity regress, the Jainas distinguish between the non-absolutism (Sanyaka Anekanta) and false non-absolutism (Mithya Anekanta). To be valid, therefore, non absolutism must not be absolute but always relative. When one attribute is stated as constituting the whole nature of the real and thus implies the negation of other attributes, such cognitions are examples of the 'false absolute.' But Naya is not false though it is partial or knowledge from a particular standpoint.
4.2 The nature of unconditionality in the statement "All statements are conditional” is quite different from the normal meaning of unconditionality. This is like the idea contained in the passage "I do not know myself”. Where there is no contradiction between knowledge and Ignorance, or in the 'I am undecided', where there is atleast one decision : "I am undecided". The unconditionality is not at the level of existence, which at the level of essence (thought) anything is alternative. We do not live in the realm of thought or reason above. Behind reason, there is always the watershed of unreason or faith. The Jainas, too have faith in that Scriptures as anybody else has in his order. Here is unconditionality. In each community, there is a special absolute. The absolutes themselves are alternation so far as they are possible (till we are on thought level), but I have chosen one and stick to it, it is more than possible, it is existent or actual. At this point, there may be a reconciliation between conditionality and unconditionality. On thought level, the statement "Everything is conditional", holds good but when are adopt the point of view of existence, we are bowed to rest with unconditionality.
5.1 Ideologically, we cannot make one-sided exposition. But in actual usage, whenever we make any particular statement (S is Por S is not P), it takes the form of a categorical proposition. Even a Hypothetical (IF S then P) or a Disjunctive (Either S or P) is said to have a categoric basis and therefore, they can be converted into categorical propositions. But since our thought is relative, so must be our expression.
5.2 There is another problem also---how to synthesise the different angles of visions or internal harmony of the opposed predications (S is P, S is not P, S is both P and not P: S is neither P nor not P). It is therefore, the Jainas prefix Syat (somehow, in some respect) as a corrective against any absolutist way of thought and evaluation of reality. This is a linguistic tool for the practical application of nonabsolutions in words. Because of this prefix Syat and the relative nature of proposition, it is called Syzdvad 1. But words are only expressive or suggestive (vachaka or junapaka) rather than productive (Karaka). Thus the meaning is, however, eventually rooted in nature of things in reality and we have therefore, to explore a scheme of linguistic symbols (vachanvinyasa) for model judgments representing alternate standpoints (Nayas), or a way of approach or a particular opinion (abhipraya), or view-point (apeka).
5.3 This philosophy of Standpoints bears the same relation to philosophy bears the same relation to philosophy as logic don to thought or grammar to language. We cannot affirm or deny anything absolutely of any object owing to the endless complexity of things. Every statement of a thing, therefore, is bound to be one-sided and incomplete. Hence the Doctrine of Seven Fold Predication (Saptabhangs) is the logical consumation of the doctrine of relative standpoints (Syadvada). If we insist on absolute predication without conditions (Syat), the only course open is to dismiss either the diversity or the identity as a mere metaphysical fiction. Every single standpoint disignated in every statement has a partial truth. Different aspects of reality can be considered from different perspectives (Nikohepa). Thus Naya is the analytic and Saptabhangs is the synthetic method of studying outological problems.
5.4 In these forms of statements, this doctrine insists on the correlation of affirmation and negation. All judgments are double-edged in character-existent and non-existent. The predicate of inexpressibility stands for the unique synthesis of existence and non-existence and is therefore 'unspeakable' (avakata vya). This three to predicates --'existence', 'non-existence' and 'inexpressibility' make seven propositions which are seven exhaustive and unique modes of expression of truth.
EO
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